大方廣佛華嚴經隨疏演義鈔 34.78

34.78

疏「文殊心」下，覆成上二。然即〈賢首品〉初生起之意，尋文可知。疏「四解妨」中，有二：一唯願無行妨、二辨所行非真妨。前中二：先問、後答。於中又二：先列、後結。前中略有六重：一事理無礙行；二「以願導智」下，悲智無礙行；三「遇違順境」下，止觀雙流行；四「又對於事境」下，三觀一心行；五「又所造成行」下，十度齊修行；六「皆願利生」下，四弘誓願行。六中前三，各有三義。初中三者：一歷緣造修事行也；二觸境不迷理行也；三雙達事理，即事理無礙行也。第二行中含三行者，一大悲行；二初對悲行，總為智行；三悲智雙運行。四中有五別，明空假中為三；四三觀不次第為一行；五三觀一心為一行。三五六者，並文處可知。三觀如前後說。

Regarding the Commentary's passage from "Mañjuśrī's mind" downward, it reaffirms the above two. This is indeed the intention behind the origination at the beginning of the "Xianshou Chapter," which can be known by examining the text. In the Commentary's "Four: Resolving objections," there are two parts: first, the objection that there are only vows without practice; second, the objection distinguishing whether what is practiced is unreal. In the former, there are two parts: first, the question; second, the answer. Within that, there are again two parts: first, listing; second, concluding. In the former, there are briefly six levels: first, practice of the non-obstruction of principle and phenomena; second, from "guiding cognition with vows" downward, practice of the non-obstruction of compassion and cognition; third, from "encountering adverse and favorable conditions" downward, practice of the concurrent operation of śamatha and vipaśyanā; fourth, from "furthermore, in facing phenomenal objects" downward, practice of the three contemplations in one mind; fifth, from "furthermore, the practices accomplished" downward, practice of cultivating the ten pāramitās together; sixth, from "all vow to benefit sentient beings" downward, practice of the four great vows. Among the six, the first three each have three meanings. The three in the first are: first, phenomenal practice of cultivation through conditions; second, practice of principle without delusion upon encountering objects; third, dual mastery of phenomena and principle, which is the practice of the non-obstruction of phenomena and principle. The second practice contains three practices: first, the practice of great compassion; second, initially in contrast to the compassion practice, it is entirely the practice of cognition; third, the practice of the dual functioning of compassion and cognition. In the fourth, there are five distinctions: clarifying emptiness, provisionality, and the middle makes three; fourth, the three contemplations not being sequential makes one practice; fifth, the three contemplations in one mind makes one practice. As for the third, fifth, and sixth, all can be known in the context of the text. The three contemplations are as explained before and after.